Sloka 123
Sloka 123
Original Text:
अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः । अवस्थात्रयसाक्षी संपञ्चकोशविलक्षणः ॥ १२५ ॥
- Transliteration:
asti kaścit svayaṁ nityam ahaṁpratyayalambanaḥ | avasthātrayasākṣhī saṁpañcakośavilakṣaṇaḥ || 125 ||
- Translation:
There exists something eternal, which is the support of the sense of 'I', the witness of the three states of consciousness, and distinct from the five sheaths.
- Word Meanings:
* asti - there exists * kaścit - something * svayaṁ - itself * nityam - eternal * ahaṁpratyayalambanaḥ - the support of the sense of 'I' * avasthātraya - the three states of consciousness (waking, dreaming, deep sleep) * sākṣhī - witness * saṁ - together with * pañca - five * kośa - sheaths * vilakṣaṇaḥ - distinct
- Commentary:
This verse delves into the core concept of Vedantic philosophy, emphasizing the search for one's true self, beyond superficial layers. The 'something' referred to is the Atman, the true self or consciousness, which is a central theme in Vedanta. The verse highlights that this consciousness is eternal ('nityam') and serves as the fundamental support ('ahaṁpratyayalambanaḥ') for the sense of individual existence—often felt as the sense of 'I' or ego. In typical Vedantic discourse, the self is described as the witness ('sākṣhī') of the three states of consciousness: waking, dreaming, and deep sleep. These states are experienced by all living beings, yet this witness remains unchanged and unaffected by them. Furthermore, the Atman is said to be distinct ('vilakṣaṇaḥ') from the five sheaths or coverings (kośas in Sanskrit)—namely, the physical (annamaya), vital (pranamaya), mental (manomaya), intellectual (vijnanamaya), and blissful (anandamaya) sheaths. These sheaths represent different layers of human existence, from the gross to the subtlest, but the Atman transcends all these. Through contemplation and self-inquiry, as advocated by the Advaita tradition, the seeker can realize this ever-present self, leading to liberation and profound knowledge of one's true nature.
Further Readings: